Significance Of Ganesha

गणेशा विजय के प्रतीक

Significance of the Ganesha

FormGanesha's head symbolizes the Atman or the soul, which is the ultimate supreme reality of human existence, and his human body signifies Maya or the earthly existence of human beings. The elephant head denotes wisdom and its trunk represents Om, the sound symbol of cosmic reality. In his upper right hand Ganesha holds a goad, which helps him propel mankind forward on the eternal path and remove obstacles from the way. The noose in Ganesha's left hand is a gentle implement to capture all difficulties.
The broken tusk that Ganesha holds like a pen in his lower right hand is a symbol of sacrifice, which he broke for writing the Mahabharata. The rosary in his other hand suggests that the pursuit of knowledge should be continuous. The laddoo (sweet) he holds in his trunk indicates that one must discover the sweetness of the Atman. His fan-like ears convey that he is all ears to our petition. The snake that runs round his waist represents energy in all forms. And he is humble enough to ride the lowest of creatures, a mouse.

Process Of Enquiry

Process of enquiry
By Sri.K.Srinivasan

Courtesy The Hindu

The definitive teaching of the Vedas is in the Upanishads which are their final portion, and hence this teaching is popularly known as Vedanta. The teaching in this is about the Self (Brahman, Atman), and the Upanishads adopt two distinct methods to explain it. The first way is to summarise the entire philosophy in pithy statements and the other is the method of elaboration wherein the nuances are explained for clarity. Both these approaches are necessary in the pursuit of any knowledge.
the commentary on the aphorism of Jaimini’s Purva Mimamsa (“Then therefore enquiry into Dharma.”) stated that it was necessary to know Adharma also so that an individual could refrain from violating the principles of Dharma. Similarly, when the Self becomes the topic of discussion in the Upanishads and in the Brahmasutras, the non-Self is also explained. In the pursuit of the study of the Self, the individual becomes both the subject and the object of knowledge. Hence it is not possible to explain spiritual knowledge in an explicit manner as in the case of other disciplines and its understanding depends on the relationship between the Guru and the disciple. The disciple has to grasp it when the Guru guides him step by step in this enquiry. Sankara’s Dakshinamurti stotra best captures the process of imparting Self-knowledge. It states that the Guru (Dakshinamurti) is youthful while his disciples are old, and when he teaches the truth in silence the doubts of the disciples get resolved. Why is Self-knowledge taught in silence? Whatever is articulated automatically becomes “other than the Self.” So Self-knowledge is to be experienced and cannot be taught. It is to emphasise this mystery that Upanishads like the Mundaka and the Brihadaranyaka say that Self-knowledge must be learnt in silence. Self-enquiry then involves directing the mind inward after leaving aside all the distractions of the world. How does one achieve this mental turnaround? The spiritual seeker must be able to categorise everything that he experiences into the Self and the non-Self so that he becomes conscious that without the “I” there is no knowledge.

The above posting is done in continution of Dakshinamurthy

Dakshinamurhty

DAKSHINAMURTHY
Courtesy C.L.Ramakrishnan

Dakshinamurthy is perhaps the only Hindu deity that sits facing the southern direction. This fact is implicit in the name itself. The great seer Ramana Maharshi, has interpreted the name as "Dakshina amurty", meaning one who is capable but without form. Both names refer to Lord Siva and represent Him as the Supreme Teacher. Dakshinamurthy's uniqueness as a teacher lies in the fact that he teaches through silence, through his all-pervasive Consciouness. The traditional image that portray Him thus is described by Sankara with a poetic play of words in the seventh verse of this work as "mudraya bhadraya". None can equal Sankara when it comes to the combination of the highest philosophical truths with brevity, simplicity and beauty of Sanskrit verse. In a short compass of ten verses he leads us to understand the oneness of the individual self and Brahman, the Ultimate Reality. Deep devotion to a personal God provides the way to seeing and attaining that Reality despite the limitations and illusory perceptions of the psycho-physical organism, that cloud that reality.

Adi Sankara's Stotra On Dakshinamurthy English translation of sanskrit shlokas
I worship that south facing God, who revels in his own self the prime-preceptor, who sports the symbol of consciousness and is the very personification of bliss, surrounded by groups of sages and seers established in the Ultimate Reality, who is of tender age and expounding the concepts of philosophy by silence, so eloquent although. Seated on the floor and under the banyan tree, purveyor of the valid knowledge to all the groups of sages and seers directly, the lord of all the three worlds and the south facing god, the one who cuts asunder the cycle of births and deaths, I bow down in supplication. What a wonderful picture it is that is there under the banyan tree, where the preceptor is young and the disciples are old., the explanation of the preceptor is silence but yet the disciples have their doubts shattered. I bow down in salutation to the south-facing god, who is the repository of all knowledge, the physician for those who are struck with the disease of transmigration and the preceptor of all the worlds. I salute that south-facing god, who represents the import of the mystic syllable "OM" and represents the absolute reality, who is blemishless and of quietitude. who sees within himself, the universe which is in him, by the illusory power (maya), similar to a city that is seen in a reflecting mirror, but which is manifested outside, as though, for a perceiver at the time of waking, his own self without a second, may this adoration be to him, that Lord incarnated as the preceptor; in physical form. Out of his own will, who like a magician or a great yogi displays this universe which was undifferentiated earlier like the sprout in the seed but later is rendered differentiated under different situations like the time, space and activities, all due to the play of illusory power- maya-to him be this adoration, the one who is the Lord incarnate as the preceptor, in physical form. Whose luminosity is existence itself, entering all objects which are non-existent, as it were, shines forth; who instructs those who seek refuge in him that they are that supreme reality, as in the scriptural text; by realising whom these will occur no more entry into the ocean of transmigration of the soul, the one who is the Lord incarnate as the preceptor, in physical form, be this adoration. Who is effulgent like a lamp glowing within a pitcher with many apertures; whose knowledge goes out through the eyes and the other organs of perception; whose perception is that "I know" whom the entire universe reflects as it glows following him; to him be this adoration, the one who is the Lord incarnate as the preceptor, in physical form.
Those who think that the physical body or the vital airs within it or the sense organs or the intellect or the nothingness as Supreme Reality, are labouring under an illusion like children, women and the sightless and blabber too much. May this adoration be to him, the annihilator of the delusion caused by the expansive might of the power of illusion, the one who is the Lord incarnate as the preceptor, in physical form. He who is in the state of sleep due to dissolution of the mind caused by the veiling power of Maya- like the sun or the moon eclipsed by (ketu) or Rahu, upon waking recalls self-existence in the manner of "I have slept till now ", to him be this adoration, the one who is the Lord incarnate as the preceptor in physical form. In all states of flux like the childhood (youth and old age) and the waking (sleeping and dreaming ) state, with the consciousness within shining as "I" , at all times, that one who also reveals the real nature of the self to those who seek refuge in him as by means of the symbol that is auspicious, him as seekers of knowledge, to him be this adoration, the one who is the Lord incarnate as the preceptor in physical form. Due to the illusive power of Maya, he who sees the universe with distinctions and in a disparate state like cause and its effect, master and vassal, preceptor and seeker, father and son etc., in the states of dream and waking , to him be this adoration, who is the Lord incarnate as the preceptor in physical form. Who has this universe that moves and also moves not and comprises in appearance as the earth, water, fire, air , the space, the sun, the moon and the individual soul as his manifestation in an eightfold manner, and for those who comprehensively analyse there exists nothing beyond these, to him may this adoration be , who is that Lord incarnate as the preceptor, in physical form. As it has been clarified like a crystal in this hymn, that everything has the lord as the soul, by listening to, by cogitating upon the import of what has been listened to, meditating contemplatively upon it and singing this hymn, by these practices will occur the knowledge of the universal self with all its glory and over-lordship, on its own (or therafter) and the supernatural faculties in their eight forms without let or hindrance.

Our Needs & God

Remember Swamy Vivekananda's Saying, GOD never gave me what I wanted he always gave me what I needed.

The Righteous Path

Rishi Vashishta
The righteous path
By Sri N.V.Deviprasad
Courtesy The Hindu
Scriptures stress that enlightenment is attained only through practice of detachment and discrimination with faith and discipline. Renunciation of material and worldly attainments is the only means to gain salvation. The Kathopanishad throws light on the social, cultural and ethical values while clarifying the path to attain the highest goal of life,. The young Nachiketas was anxious for his father’s welfare when he witnessed his father giving away emaciated cows during the performance of a sacrificial rite. Was not the very purpose of the gift lost and what kind of benefit was in store for such an act of charity that robbed the very spirit of giving? When this doubt was voiced in a subtle manner, the father sent him to Yama’s abode.
As Yama was away for three days the boy waited patiently for him and as a mark of atonement for this inadvertent lapse, Yama offered him three boons. Nachiketas prayed for his father’s wellbeing and then sought instruction from Yama regarding the fate of the soul after death. Yama tested the boy’s firm resolve before imparting the instruction. He offered him all the riches but Nachiketas was not to be tempted since he understood that all wealth, prosperity, etc., were time bound and ephemeral. More importantly, who better than Yama could instruct in this esoteric knowledge?
Yama illustrates the Jivatma’s journey of life with the analogy of a chariot ride. The destination, liberation, is safely reached only by keeping a careful watch over the senses.
The body is like a chariot to which the senses are yoked. The mind is like the reins, with which the charioteer (understanding) controls the horses. The path of the chariot in which the soul rides is the material world of objects. The goal can be reached only by wielding a wise and firm hold over the reins to control the horses to tread in the right direction.
One has to choose between what is good (Sreyas) and what is preferable (Preyas). It is important to realise that what is preferable need not be the good and it is only the righteous path that gives inner peace where there is no desire, dislike, anger, laziness, etc.

In the blog posted on Sages,Rishis and Saints we have mentioned about the Rishi Nachiketa whose story is now detailed above.

Three Secrets To Happiness

We all know that money can’t buy happiness … but many times we act as if we’d be happier with a bit more money. We are conditioned to want to be rich (when we know the rich aren’t happy either); we are trained to want the latest gadget or style that television tells us to want; we want to earn more money because then we’ll have the good life.
But none of that will bring us happiness. No matter how much we earn, no matter how much we have in the bank, no matter how nice our clothing or cars or toys, none of it will make us happier. And the sad thing is that it could take us decades of pursuing wealth and luxury items before we realize this.
So what will bring us happiness? Luckily, it’s three things that don’t cost a thing. These three things have been proven by research — surveys of hundreds of thousands of people about what they have, what their lives are like, and how happy they are.
Here they are, the Three Secrets to Happiness:
Good relationships. We have a human need to be close, to be intimate, with other human beings. Having good, supportive friendships, a strong marriage or close and loving relationships with our family members will make us much more likely to be happy. Action steps: Take time, today, to spend time with your loved ones, to tell them what they mean to you, to listen to them, and develop your relationship with them.
Positive thinking. I’m obviously a big proponent of positive thinking as the best way to achieve your goals, but it turns out that it can lead to happiness too. Optimism and self-esteem are some of the best indicators of people who lead happy lives. Happy people feel empowered, in control of their lives, and have a positive outlook on life. Action steps: Make positive thinking a habit. In fact, this should be one of the first habits you develop. Get into the habit of squashing all negative thoughts and replacing them with positive ones. Instead of “I can’t” think “I can”. It may sound corny, but it has worked for me, every time.
Flow. This is a popular concept on the Internet these days — the state we enter when we are completely focused on the work or task before us. We are so immersed in our task that we lose track of time. Having work and leisure that gets you in this state of flow will almost undoubtedly lead to happiness. People find greatest enjoyment not when they’re passively mindless, but when they’re absorbed in a mindful challenge. Action steps: Find work that you’re passionate about. Seriously — this is an extremely important step. Find hobbies that you’re passionate about. Turn off the TV — this is the opposite of flow — and get outside and do something that truly engages you.
You’ve been given the Three Secrets to Happiness. Don’t waste them!

Sages Rushis & Saints

Sankara

Sri Ramana Maharishi

Madavacharya


Sages,Rushis & Saints

Shankaracharya
One of the greatest philosophers and savants of Bharat. He established four spiritual centres in the four corners of the country, thus upholding the underlying unity of the holy land of Bharat.
Samartha Ramadas

Shivaji's preceptor and guide, Ramadas imparted to him the message that till we fulfil the required duty towards the motherland. he provide succour and guidance to thousands.
Vasishta
Vasishta was a great ascetic. He was the preceptor of great men like Sri Rama and Harischandra. He had conquered anger and desire. He was a great saint who humbled insolent men.
Madhwacharya

He is the saint who installed the idol of Sri Krishna at Udupi in Karnataka. The philosophy he preached was previously known as 'Tattwavade'. Now it is know as 'Dwaita'
Veda Vyasa
The 'Mahabharata' remains a marvel in the literature of hte worlod. Veda Vyasa was the sage who gave the world this storehouse of realism, wisdom and compassion.
Tukaram

A Great Saint who lived only for his God Vittala. He faced varieties of difficulties wiht astonishing patience. His devotional songs are an invaluable contribution to Marathi spiritual literature.
Ramana Maharshi
A Great Soul, He left home in boyhood seeking knowledge and peace. Ramana Maharshi was full of compassion for all living beings. He became kindly light to all who came to him seeking peace of mind.
Swami Vivekananda

The Valiant monk who proclaimed in America the greatness of Hinduism and of Indian culture at a time when the west regarded India as a land of Barbarians. The beloved disciple of Sri Ramakrishna Paramahamsa. He was the great thinker and mighty man of action.
Bharadwaja
A Sage of the Vedic period - a great seer who attained extraordinary scholarship and power of meditation. An enlightened man who used his might for punishing the wicked and protecting the poor and the weak.
Dayananda Saraswathi

The founder of hte Arya Samaj. The great sage who sought to restore to Hinduism its natural radiance and wisdom. A fearless reformer. he saved the man who poisoned him. so boundless was his goodness.
Parashurama
Parashurama - the epic hero with an axe - was a real 'Yama' ( God of Death) to the evil and arrogant. He traversed and earth twenty-one times and punished hte evil - doers who were harrassing the people. Parashurama is recognised as one of the immortals an dan incarnation of God Vishnu.
Ramanujacharya

Chief exponent of hte Vishishtadvaita school of Vedanta and great social reformer. " If i can bring deliverance ot so many, I do not mind being condemned to hell," he said, and spread his spiritual message to eventhe lowliest of classes of poeple. He established the yatiraja Math and the Cheluva- narayanaswami temple at Melkote in Karnataka.
Ramasingh Kuka
Ram Singh was a religious leader and a good preceptor. He preached purity of body and purity of mind. He himself practised both. He opposed lavish spending at marriages and taught people to help the poor. He also worked against British Empire and breathed his last in a far-off prison.
Vishwamitra

Vishwamitra quarrelled wiht Vashishta and was defeated. But Vashishta himself named him as a Brahmarshi. He tested the truthfulness of Harischandra. in him we see a confluence of three high qualities - valour, knowledge and sympathy - which have made him great.
Mahaveer
The young prince who gave up power, position and money to follow hte path of Jainish. He spent twelve long years in strict meditation and became a light to millions.
Agasthya

The mighty sage to hwom the moutain bowed, and who drank the sea empty. He humbled the arrogant and punished the wicked. He is the symbol of man's heroism and confident strength.
Vedanta - Deshikar
A Great scholar and saint who lived about six hundred years ago. His personality was a blend of immense scholarship and a matching devotion of God.Love for mankind marked his eventful life; and he was full of piety and humility.
Vidyaranya

A great and famous saint who is known as the founder of Karnataka. When people had lost all hope, he proved inspirationto Hakka and Bukka who filled the people with hope and courage. He stove to strong-then the foundations of the empire of Vidyanagar.
Narada
A holy personage and celestial musician, always facilitating the good of the world; engaged in aiding hte pious in times of challenge and in hastening theretribution of evil-doers. Traversing the three worlds, he spread the Path of Devotion to the Lord.
Basaveshwara

The revolutionary who taught that right conduct is heaven. he declared that work is worship and taught the ideals of simple living and the equality of all men. And he practised what he preached.
Yajnavalkya
A Brahmarshi. The master mind that produced 'Shukla Yajurveda'. He was the master who guided thousands of persons, from king Janaka tot he commonest students on the path of Enlightment.
Narayana Guru

The Saint - reformer, who led a quiet but significant social revolution. A Champion of the humble and the downtrodden, he gave the watchwords : " One people, one Dharma, One God for all men."
Nachiketa
He sought knowledge at a very tender age.His father one day told him " I have gifted you to the Lord of Death.' This curse turned out to be a boon. He met the lord of Death and by his humility won him and leart the secrets of spiritual life. He is a true sage and a beacon- light for others in the path of knowledge.

Essence Of Living

Bhishma

Essence of living
By Swamy Mitrananda

Courtesy The Hindu

Fear of death looms large in the lives of people. It is the fear of losing what we possess and also the fear of the unknown that makes death fearful to most of us. It seems sensible to seek the cover of security that life seems to offer and get involved in the attainments, agendas and desires relevant in this context rather than even think of death.
That the philosophy of the Bhagavad Gita emphasises the essence of intelligent living as a well designed plan for a rewarding exit from this world. Lord Krishna makes it clear that death is inevitable to one who is born and it is necessary to remove any sense of fear towards the reality of death. Since the Lord assures that those who remember Him at the time of death surely will attain Him, the path for the spiritual seeker is clear — to constantly have thoughts of Him even while engaged in one’s daily duties. When a person dies, the soul attains that state which the mind had been contemplating at the time of death. Our past thoughts and actions determine our present birth and our future is determined by our present way of life. Our desires direct the mind and the body goes in pursuit of those thoughts. If our life is directed towards God, our mind directs us towards thoughts of God. One has to pay attention to these matters while living.
Since Vedanta is difficult to comprehend even when one’s intellectual and physical faculties are intact, it will be well nigh impossible to be grasped at the time of death. So the mind has to be trained to be in contemplation mode during one’s life time through sincere practice. If the lifetime is spent in the pursuit of wealth, one loses the chance to gain the higher knowledge of Vedanta that can win liberation. We get tossed in the finite world.
To get out of this endless cycle one has to let go of attachments to people, places, possessions, etc. Practising detachment can help one to conquer fear of death, enabling one to face death with peace and no regrets. When desires are transcended, one gains the courage to lose what one has been attached to, even it be a mere pen or a coveted post that had been gained through tremendous effort.

Abodes Of Shiva

Shiva Temple @ Coimbatore

Abodes of Shiva
Saivism is one of the dominant faiths in the Indian system of beliefs. Saivite temples constitute a sizable majority of temples in states such as Tamilnadu. Abodes of Shiva is a comprehensive guide to Shiva temples in India. Originally, Abodes of Shiva on Templenet covered only those temples glorified by the tamil hymns of the Nayanmars of the 1st millennium CE. This section has been now expanded to include other Shiva temples all over India.
All about the Tevara Paadal Petra Stalangal - 275 shrines glorified by the Tamil hymns of the Nayanmars around 1300 years ago.
Regionwise index of 275 Tevara Paadal Petra Stalangal - (revered by the Tevaram hymns of the past millennium) with detailed information on history, legends, architecture, festivals and more.
The crowning glory of the historic city of Madurai in Tamilnadu is the sprawling Meenakshi Sundareswarar temple. Madurai is one of the most ancient heritage sites truly reflective of the cultural ethos of India
The Tyagaraja temple at Tiruvarur is one of the ancient heritage sites of India and is a representation of the religio-socio-cultural history of the Tamil region for a time period spanning a millennium and a half.
In its antiquity, richness in terms of worship & festival traditions, in architectural & sculptural splendour, in its association with music & dance, Chidambaram is a center second to none in representing the rich cultural heritage of India.
The temple town of Tiruvannamalai is home to the Arunachaleswarar temple, rich in history, tradition and architectural splendor.
Kanchipuram near Chennai is a city of temples. The Ekambreswarar temple known as the Prithvi stalam is located here.
All about Shiva, Significance of the Shivalingam, Origin of Shivalinga worship, Iconic representations of Shiva.
Complete details on the 12 Jyotirlinga shrines of Shiva held in reverence throughout the Indian subcontinent.
Panchabhoota Stalams: Shiva is worshipped as the embodiment of the primary elements of wind, water, fire, earth and space at Kalahasti, Jambukeswaram, Arunachalam, Kanchipuram and Chidambaram.
The five Cosmic Dance Halls of Shiva are Chidambaram, Madurai, Tirunelveli, Kutralam and Tiruvalankadu - the halls of gold, silver, copper, pictures and rubies respectively.
The Ashta Veeratta shrines, are eight temples celebrating the destruction of evil by Shiva and are located at Tiruvatikai, Tirukkadavur, Tirukkurukkai, Tirutturutti, Tirukkovilur, Vazhuvur, Tiruvirkudi and Tirukkandiyur.
The Saptavitanka shrines of Shiva enshrine Somaskanda - Tyagaraja at Tiruvarur, Tirukkuvalai, Tiruvaimur, Tirukkaaraayil, Tirumaraikkadu, Tirunallar and Nagappattinam.
The Kapaleeswarar temple at Tirumayilai (Mylapore) in Chennai is a clear illustration of the coexistence of tradition in all its grandeur with the hustle and bustle of life in a major meteropolis.
Tiruvanmyur a southern suburb of Chennai, Tiruvotryur to the north of Chennai and Tirukkachur near Chingleput are 3 shrines to Tyagaraja revered by the 1st millennium Tevaram hymns.
The hill temple at Tirukkalunkunram (revered by the 1st millennium Tevaram hymns) near Mahabalipuram is an ancient one rich in history and tradition.
Vaikom, Ettumanoor and Kaduthurutti are three Shiva temples in the vicinity of Kottayam, said to have been worshipped by Kharan and Vyagrapadar.
Sirkazhi, Tiruvatikai and Tiruvenneinallur are closely associated with the Tevaram saints Sambandar, Appar and Sundarar respectively.
Tiruchengode near Salem and Erode - Tamilnadu enshrines the Ardhanareeswarar (man-woman) manifestation of Shiva.
The Chola monuments at Thanjavur, Gangaikonda Cholapuram, Daarasuram and Tribhuvanam came into being after the period of the Nayanmars.
The early rock cut Shiva temple at Elephanta near Mumbai features the imposing Trimurthy Shiva image.
The rock cut monolithic temple of Kailasanatha at Ellora is a monument dating back to the 6th century CE.
The Panchanadeeswara temple at Tiruvaiyaru is an imposing temple complex hailed as Dakshina Kailasam.
Eight of the nine Navagraha stalams in Tamilnadu are temples dedicated to Shiva; 7 of which are associated with the Bhakti movement of the 1st millennium.
Visit Shivastalams associated with the life of Manikkavacagar - the saint poet of the 1st millennium CE.
Amarnath located in the state of Kashmir is reached after an arduous trek through the Himalayas.
The foremost of the Panchalinga shrines in Karnataka is the Vaidyeshwara temple at Talakkadu near Mysore.
Kedarnath in the lofty Himalayas is a hoary shrine held in reverence throughout the subcontinent.
Sree Sailam is the best known Shivastalam in Andhra Pradesh. Bordering it is the town of Alampur housing the ancient Navabhramma temples.
Rameswaram in Tamilnadu enshrines Ramanatha, and is associated with legends from the Ramayana.
Visit Saivite shrines in Tamilnadu celebrating the manifestation of Shiva as Dakshinamurthy.
Draksharamam is one of the five Arama shrines in Andhra Pradesh, enshrining Shiva related through related legends.
Tirupparamkunram near Madurai is one of the Arupadai Veedu shrines of Tamilnadu and is an ancient Shivastalam revered by the Tevaram hymns of the 1st millennium.
Tiruvidaimarudur near Kumbhakonam is home to an imposing temple complex dedicated to Mahalingeswarar.
Kumbhakonam in Tamilnadu is the seat of the Mahamakam festival and is home to three major Shivastalams - Kudandai Kaaronam, Kudamookku and Kudandai Keezhkottam.
The Somnath temple at Veraval in Gujarat is an ancient shrine, revered as one of the 12 Jyotir LInga shrines of India.
The Virupaksha temple at Hampi in Karnataka had its glorious days during the period of the Vijayanagar empire.
Halebidu - a sculptors dream lived in stone. The Hoysaleswara temple in Halebidu is a masterpiece of Hoysala architecture and sculpture.
Mukhalingam - the ancient capital of the Kalingas in Andhra Pradesh houses three exquisite temples built in the Orissa style of architecture.
The Lingaraja temple at Bhubaneshwar in Orissa is colossal monument dating back to the 10th century CE.
Bhimashankar and Tryambakeshwar are two of the Jyotirlinga shrines in the state of Maharashtra.
Prapitaamaheshwara temple at Gaya Shiva - is enshrined in the ancient town of Gaya known primarily for its shrine to Vishnu
India's foremost pilgrimage center Benares houses the Vishwanatha temple enshrining one of the 12 Jyotirlingas of Shiva.
The Umananda Temple at Bhasmachala or the hill of ashes near Guwahati in Assam is said to symbolize the site where Shiva burnt Kaama the God of desire to ashes.
The Ekteswar temple near Bankura is a unique one enshrining Ekapaada Murthy - a manifestation of Shiva.
Courtesy:
DedicationAbodes of Shiva is dedicated to the memory of my late grandmother A. Lakshmi Ammal, who introduced me to the world of Shiva and the Tamil Saints when I was three years of age. I stand in acknowledgement of all that I received from her that made me undertake this and several other related projects. We miss her as this project comes to life.
Kanniks Kannikeswaran Oct 19, 1999
The Templenet Homepage

Why Do We Ring The Bell In Temple

Why do we ring the bell in a temple?
Is it to wake up the Lord? But the Lord never sleeps. Is it to let the Lord know we have come? He does not need to be told, as He is all knowing. Is it a form of seeking permission to enter His precinct? It is a homecoming and therefore entry needs no permission. The Lord welcomes us at all times. Then why do we ring the bell?
The ringing of the bell produces what is regarded as an auspicious sound. It produces the sound Om, the universal name of the Lord. There should be auspiciousness within and without, to gain the vision of the Lord who is all-auspiciousness.
Even while doing the ritualistic aarati, we ring the bell. It is sometimes accompanied by the auspicious sounds of the conch and other musical instruments. An added significance of ringing the bell, conch and other instruments is that they help drowned any inauspicious or irrelevant noises and comments that might disturb or distract the worshippers in their devotional ardour, concentration and inner peace.
As we start the daily ritualistic worship (pooja) we ring the bell, chanting:
Aagamaarthamtu devaanaam gamanaarthamtu rakshasaam Kurve ghantaaravam tatra devataahvaahna lakshanam
I ring this bell indicating the invocation of divinity, So that virtuous and noble forces enter (my home and heart); and the demonic and evil forces from within and without, depart.

Thiuvalluvar The Great Poetic Saint Of South India

Thiru Valluvar had written 1330 Short Couplets in Tamil, and his work can be divided into 17 Sections they are,
1.Virtue,2.Love,3.Family,4.Goodness,5.Harmony,6.Sin,7.Vegetarianism,8.Truth,9.Wisdom,
10.Oppertunity,11.Justice,12.Speech,13.Friendship,14.Folly,15Fortune,16.Wealth,17.Poverty.
Courtesy : Himalayan Academy
Introduction
Tiruvalluvar (First Century BCE) was a Tamil poet born in southern India. As with many Indian sages, there is some uncertainty concerning the details of his life. His date of birth may have been as early as 200 BCE or as late as 800 CE. His birth place is usually said to be Madras (now called Chennai) where a temple has been built in his name. However, an argument has been made that he was a king of the region of Kanyakumari at the southern tip of India, renouncing his estate in the same manner as Gotama Buddha. There is also a claim made of Brahmin descent, although this has to be explained by recourse to illegitimacy. The 'Tiru' part of his name is an honorific given to him as a mark of respect. 'Valluvar' is perhaps a respectful form of 'Valluvan', which indicates 'weaver' or 'town crier'. This in turn may refer to his caste or occupation, or may be his name. The uncertainty arises, of course, because the occupation he is most famous for is that of poet.
Tiruvalluvar wrote in the Dravidian language of southern India, an older tongue than the Aryan languages of the north. He expressed his philosophy in the Kural, a collection of 1330 short, pithy couplets, primarily in the form of maxims. These are divided into three main sections: virtue, wealth, and love, but the subject matter ranges far wider than these titles suggest. Tiruvalluvar covers, for example, such things as gambling, espionage, medicine, folly and military forts. There is very little abstract philosophizing or reference to the transcendental; he is practical and down to earth. Tiruvalluvar is aware that poverty can be utterly destructive and that virtue without some wealth to sustain it is rarely possible. He also recognizes the essential part played by the farmer in supporting society. As for learning, while Tiruvalluvar praises it, he emphasizes that it is something that is useless unless passed on to others.
The word “kural” applies in general to something that is short or abridged. More specifically it describes a poetic couplet in which the two lines have fourteen syllables. In the Kural the couplets are arranged in groups of 10 in 133 chapters. Each chapter deals with a particular subject and gives Tiruvalluvar’s views on different aspects of it. By this means he is able to put forward a wide ranging humanitarian guide to life at home and in the local community. In the extracts that follow, the number of the couplet is indicated.
1 Virtue
Any actions which a man knows would harm himselfHe should not inflict on others. (316)He who slays the conceit which clamors "I" and "mine"Will enter a realm above the celestials' world. (346)Keep the mind free of impurity. That alone is the practice of virtue.All else is nothing but empty display. (034)Virtue is living in such a way that one does not fall into these four—Envy, anger, greed and unsavory speech. (035)The virtuous householder supports the needsOf renunciates, ancestors and the poor. (042)A kindly countenance and sweet wordsSpoken from the heart are virtue's way. (093)Help rendered another cannot be measured by the extentOf assistance imparted. Its real measure is the recipient's worthiness. (105)
If a man is easy of access to all, then the virtue of courtesyWill be easily accessible to him. (991)He who understands his duty to society truly lives.All others shall be counted among the dead. (214)
2 Love
They say it is to know union with loveThat the soul takes union with the body. (073)Without love in the heart,Life is like a sapless tree in a barren desert. (078)What good is a body perfect in outer ways,If inwardly it is impaired by lack of love? (079)
Unloved by even a single soul:What could such a man imagine he might leave behind. (1004)
3 Family
What does a man lack if his wife is worthy?And what does he possess if she is lacking worth? (053)Of all a man's blessings we know of none greater thanThe begetting of children endowed with intelligence. (061)Being touched by one's children is a delight to the body,And listening to them chatter is a joy to the ear. (065)The poorest penury is having plenty yet shunning guests.Such senselessness is only found in senseless fools. (089)In their offspring one may doubtlessly discernWho are the just and who the unjust. (114)
Gathering wealth without misdeeds and sharing meals withoutmiserliness, The householder's posterity will never perish.(044)
Behold the man who shields his family from all suffering.Has not his body become a willing vessel for affliction. (1029)The whole purpose of maintaining a homeAnd earning wealth is to provide hospitality to guests. (081)
4 Goodness
Four are the attributes of the true gentleman: a smiling face,A generous hand, a courteous disposition and kindly words. (953)Will any medicine save the body of the high-born manWhen his honor has perished? (968)Love, modesty, propriety, kindly look, and truthfulness—These are the five pillars on which perfect goodness rests. (983)The world thrives when that great beautyCalled the kindly look flourishes. (571)The length of the lotus stalk depends on the water's depth.Even so, a man's greatness is proportionate to his mind's energy. (595)
Let all thoughts be thoughts of noble progress,For then even failing cannot be called a failure. (596)
Let him alone be trusted who fully possesses these four:
Kindness, intelligence, assurance and freedom from greed. (513)
Having massacred every breed of goodness, one may yet escape,But there is no escape for those who let gratitude die. (110)
5 Harmony
Guard your self-control as a precious treasure,For there is no greater wealth in life than this. (122)
Those who cannot live in harmony with the world,Though they have learned many things, are still ignorant. (140)Prosperity is not for the envious,Nor is greatness for men of impure conduct.(135)
No different from the dead are those whoWickedly desire the wife of a friend. (143)
It is always good to endure injuries done to you,But to forget them is even better. (152)
It is impoverished poverty to be inhospitable to guests.It is stalwart strength to be patient with fools. (153)Worthless are those who injure others vengefully,While those who stoically endure are like stored gold. (155)A man's own envy is foe enough to forge his ruin,Even though he has no other enemies. (165)
6 Sin
They say those who act cruelly by forsaking compassionMust have forgotten what it means to forsake morality. (246)What avails a man's subtle and comprehensive learningIf, in a covetous delirium, he still exploits others? (175)
The wound caused by fire heals in its time;The burn inflicted by an inflamed tongue never heals. (129)
More vile than violating virtue and committing crimeIs slanderously sabotaging a man, then smiling to his face. (182)The arrow is straight but cruel; the lute is crooked but sweet.Therefore, judge men by their acts, not their appearance. (279)Neither shaven head nor long locks are required,Provided one refrains from conduct condemned by the world. (280)The mere thought of sin is sin. Therefore,Avoid even the thought of stealing from another. (282)
7 Vegetarianism
If you ask, "What is kindness and what is unkind?"It is not killing and killing. Thus, eating flesh is never virtuous. (254)
Greater than a thousand ghee offerings consumed in sacrificial fires:Do not do sacrifice and consume any living creature. (259)All that lives will press palms together in prayerful adorationOf those who refuse to slaughter and savor meat. (260)
8 Truth
What is truthfulness? It is the speaking of wordsWhich are entirely free from harmful effects. (291)Even falsehood is of the nature of truth,If it gives good results free from fault. (292)All knowledge acquired through the five senses is worthlessTo those without knowledge of truth. (354)Purity is but freedom from desire,And that is achieved by desiring to know Truth. (364)However subtle the texts studied,The native knowing destined one prevails. (373)Why should those who rejoice when Destiny brings goodMoan when that same Destiny decrees misfortune? (379)
9 Wisdom
To commit no wrong, even against one's enemies,Is said to be supreme wisdom. (203)
Wisdom speaks well, conveying each meaning clearly,And listens for the subtlest sense in others' speech. (424)
As water changes according to the soil through which it flows,So does a man assimilate the character of his associates. (452)
Two are the eyes of those who truly live—One is called numbers and the other letters. (392)A man's learning is an imperishable and precious wealth.All other possessions are less golden. (400)The goodness and beauty of him whose knowledgeIs neither subtle nor penetrating are like those of a painted clay doll. (407)
10 Opportunity
Though it seems a harmless gauge of time, a day,To those who fathom its form, is a saw steadily cutting the tree of life. (334)If you are born, be born for glory,For those born without it would be better off without birth. (236)
When a rare opportunity comes, do not hesitate,But swiftly accomplish tasks that are otherwise impossible. (489)
Even the weak may powerfully prevail if they choose the rightField of action, establish good defenses and then fight well. (493)The wise never undertake an enterpriseWhich rashly risks existing capital to reach for potential profits. (463)
Ignorant of their strengths, many plunge zealouslyInto projects, only to miscarry midway. (473)
Only seasoned soldiers can confront the desperate adversityOf decimating attacks with intrepid tenacity. (762)
11 Justice
Weigh a man's merits and weigh his faultsThen judge him according to the greater. (504)Investigate well, show favor to none, maintain impartiality,Consult the law, then give judgment—that is the way of justice. (541)
Four are the characteristics which a king cannot lack:Fearlessness, generosity, wisdom and industriousness. (382)The earth bears no greater burden than the unlearned counselorsWhom the cruel sceptered king binds to himself. (570)A minister is he who can conceive a great enterprise, rightly choosethe ways, the means and the time, then successfully accomplish it. (631)
A minister is he who, in addition to the above five, is well-endowedWith steadfastness, protection of the people, learning and perseverance. (632)Trouble itself they send away troubledWho do not trouble themselves at the sight of it. (623)
12 Speech
The content of worthy speech binds friends more closely,And its eloquence draws even enemies to listen. (643)
Speech uttered without bias is integrity,Provided no unspoken bias hides in the heart. (119)
Men who cannot communicate their knowledge to othersResemble a bouquet of unfragrant flowers in full bloom. (650)

Do not disparage men who appear small, for there are those,Seemingly insignificant, who are like the linchpin of a mighty chariot. (667)

Give whatever is required to gain an advisorWho, knowing his own mind, can read another's thoughts. (703)

Speaking before men of alien mindIs like pouring sweet nectar down a drain. (720)
Speaking to a learned gathering without full knowledge,Is like playing a dice game without the board. (401)
Study the science of logic so thatYou may fearlessly reply in any assembly. (725)
Though you may incur the enmity of those who reap a livelihood by theirBow do not provoke the hatred of those who sow and reap with their words. (872)
Everyone is disgusted by a manWho offends one and all with meaningless chatter. (191)
13 Friendship
The bonds that good men share, like good bound books,Reveal new enjoyments at each new encounter. (783)

Friendship is not seen on a friendly face,But felt deep within a friendly heart. (786)

What is old friendship? It is when neither friend objectsTo the liberties taken by the other. (801)

Prostitutes, thieves and those who make friendsTo make money are all alike. (813)
14 Folly
What is folly? It is holding on to that which is harmfulAnd throwing away that which is beneficial. (831)

It is said that hatred is the disease that spreadsThe plague of discord among all living creatures. (851)

How can the man who is unloving and who has neither powerful alliesNor the strength to stand alone overcome his mighty enemies? (862)

Procrastination, forgetfulness, laziness and sleep—these fourform the coveted ship which bears men to their destined ruin. (605)

One should never wish for the accursed thingCalled enmity—even in jest. (871)Those who live obeying their wife's wishesCan neither satisfy the needs of friends nor benefit others. (908)
Pursuing a happy life without mixing with kinsmenIs like pouring water into a barrel which has no staves. (523)

When the vile meets the wicked he will outdo himIn his vices and pride himself on the achievement. (1074)
15 Fortune
Two-faced females, besotting brew and addictive diceBefriend the men whom fortune has forsaken. (920)
Those enamored of the dice, the gambling hallAnd their lucky hand lose everything in their desire to win. (935)
To be devoid of good fortune is no one's disgrace.But shame belongs to those destitute of knowledge and tenacity. (618)
Diagnose the illness, trace its cause,Seek the proper remedy and apply it with skill. (948)
16 Wealth
Humility is a precious quality in all people,But it has a rare richness in the rich. (125)
Compassion, which is the child of Love,requires for its care the bountiful nurse called Wealth. (757)
Free of famine, endless epidemics and ravaging foes—Now that is a flourishing nation. (734)
Those in the shade of abundant sheaves of grainWill see many nations overshadowed by their own. (1034)
17 Poverty
How unpleasant a beggar's pleading can become,Until one sees his face, so sweetly pleased. (224)
That poison called poverty will destroy, obliterate at once,The honor of ancient descent and the refinement of speech. (1043)
Will wretched poverty which is killing me so (I think)Come again today as of yesterday? (1048)
Deprived of its beggars, this vast and verdant (I think) earthWould be reduced to a sphere for the wooden play of puppets. (1058)
The unsturdy ship called begging will break apartThe moment it crashes against the rock of refusal. (1068)
The benevolent expect no return for their dutiful giving.How can the world ever repay the rain cloud? (211)
Giving to the poor is true charity.All other giving expects a recompense. (221)
Source
The Holy Kural by Tiruvalluvar, translated under the guidance of Gurudeva, Sivaya Subramuniyaswami. Himalayan Academy, 1995.

GITA-DHYANA-SLOKAH-III

HANUMAN PRAYING

परशार्य्वाचा : सरोजमम्लम गीतार्थागंधोथ्कतम ,

नानारावायांकेसरम हरिकाथासम्भोधानाभोदितम

लोके सज्जनाश्ताद्पदेय्राहारह: पेपियामानाम मुद्रा ,

भुयाद्वार्थ्पंकजम कलिमाल्प्रध्वामासी नह स्रेयेसे

The pure lotus ,Mahabharata,was born in a lake,made of Vyasa's words.It is rich with the fragrance of the Gita,with its profound meaning .It has many episodesas its filaments.It is spread out because of Harikatha-narrations, it is joyfully drunk,day by day,by bees,who are non else but the noble people of the world. This pure lotus of Mahabharata destroys the impurities of Kaliyuga.May it bring absolute good to us.

मुक्म करोति वाचलं ,पंगु लंगेय्ते गिरिम

येत्क्रिपा तमाहम वंदे ,पर्मानान्दमाधावं

I salute Lord Krsna who is supreme Ananda and whose grace makes the dumb eloquent and the cripple cross a mountain.

एम् ब्रह्म वरुनेंद्र रुद्रमारुथाहं सुताव्न्ति देविये सतावे :,

वेदेह संगपदाक्रमोपनिश्देह ग्रयंथी एम् सम्गाह

ध्यानावास्थिथ्द्रेतेनाह मनसा पश्यंथी एम योगिनः ,

येस्यन्थं न विदुः सुरसुर्गाना देवाय तस्मे नमः

Lord (Visnu) is praised by Brahma,Varuna, Indra, Rudra,and Vayu,through divine hymns. The Lord is invoked by the singers of Samaveda through the vedas and their limbs,Pada,Krama, and Upanishads. He is seen by the wise who (internally)direct their contamplative minds towards Him. His begining and and end are unkown (even) to Devas and Asuras.My salutions to that Lord(Visnu).

GITA-DHYANA-SHLOKAH-II

Krishna and Arjuna in Kurushetra
सर्वौपनिश्दो गवा:, दोक्धा गोपलानान्दनाह
पार्थो वत्सः सुधिर्बोक्था,दुघ्दम गीताम्रिता महत
All the Upanishads are like cows. Krsna is the milker.Arjuna is the calf.The pure -minded one is the partaker.supremenectar of the Gita is the milk.
वासुदेव वसुतम देवं ,कन्सचानुर्मर्धनाम
देवाकिपर्मनान्दम,कृष्णं वंदे जगात्गुरुम
I salute Lord Krsna who is the son of Vasudeva,who is the destroyer of kamsa and canura,who is the supreme joy of Devaki,and who is the teacher of the world.
भीष्म द्रोनाताता जय्द्रथ्जाला ग्न्धारानिलोत्पाला ,
शाल्याग्रह्वती कृपेने वह्नी करनें वेलाकुला
अश्वथामा विकरण घोराम्कारा धुर्योधना वर्थिनी ,
सोतिरना कहालू पन्दवेय रणनाधि केवार्थ्का केशव
The (Mahabharata)battle is (like even) a river,The two banks of this river is Bhishma and Drona,Jayadradtha is the water, and the king of Ganga Dhara is the blue lotus in the river.In this river, Salya is the shark, krpa is the current, Karna is the high waves,Ashvatham and Vikarna are terrible crocodiles, and Dhuryodhana is the whirlpool.The pandvas safely crossed this river, with Lord Krsna as the ferryman.

GITA-DHYANA-SLOKAH

Krishna With Arjuna

ॐ परथाया प्रथीबोथिद भगवता नारायनें स्वयं

व्यसेयने ग्राथिथं पुरंमुनिनाम मधेय्माहभारातम

अद्वैथाम्रित्वर्शिनी हग्वाथिमाश्ताध्ययिनिम,

अम्बा तवमंसा संधाधामी भाग्वातगीते भवद्वेशिनिम

Oh Mother Bhagwatgita! Bhagwan Narayana Himself taught you to Arjuna . The Ancient sage, Vyasacarya,composed you with all your eighteen chapters (and placed you) in the middle of Mahabhartha. Oh divine one! You shower ambrosial wisdom of non duality and you are also enemy of Samsara- I constantly meditate upon you.

नोमोस्तुते ते व्यास विशाला बुधे ,

फुलाराविन्दा येतापत्रनेता

येना त्वया भारतेतेल्पुर्नाहा,

प्रजल्वितो ग्यानामयाह प्रदीपः

Oh Vyasacharya you have vast knowledge. You have eyes as the petals of afull blown lotus.You have lit the Lamp of Wisdom,filled with the oil of Mahabharata. My salutions to you.

प्रपन्परिजतेया,तोत्रवेयाक्पनेये

ग्यानामुद्र्य क्रिश्नाये ,गीताम्रितादुहे नमः

Salutions to Lord Krsna who is like wish-yeilding tree to seekers,who holds a whip in one hand ,who has milked the nectar of the Gita, who is with Jnanamudra.

Gita Dhyana Slokah, Nine Slokahs Are There. We will post the same in three instalments.

Why We Regard Plants Trees As Sacred

Banyan Tree

Why do we regard trees and plants as sacred?
The Lord, the life in us, pervades all living beings, be they plants or animals. Hence, they are all regarded as sacred. Human life on earth depends on plants and trees. They give us the vital factors that make life possible on earth: food, oxygen, clothing, shelter, medicines etc.
Hence, in India, we are taught to regard trees and plants as sacred. Indians scriptures tell us to plant ten trees if, for any reason, we have to cut one. We are advised to use parts of trees and plants only as much as is needed for food, fuel, shelter etc. we are also urged to apologies to a plant or tree before cutting it to avoid incurring a specific sin named soona.
Certain trees and plants like tulasi, peepal etc., which have tremendous beneficial qualities, are worshipped till today. It is believed that divine beings manifest as trees and plants, and many people worship them to fulfill their desires or to please the Lord.

Why We Worship Tulasi Plant

Tulasi Plant
In Sanskrit, tulanaa naasti athaiva tulasi - that which is incomparable (in its qualities) is the tulasi
For Indians it is one of the most sacred plants. In fact it is known to be the only thing used in worship, which, once used, can be washed and reused in pooja - as it is regarded so self-purifying.
As one story goes, Tulasi was the devoted wife of Shankhachuda, a celestial being. She believed that Lord Krishna tricked her into sinning. So she cursed Him to become a stone (shaaligraama). Seeing her devotion and adhered to righteousness, the Lord blessed her saying that she would become the worshipped plant, tulasi that would adorn His head.
Also that all offerings would be incomplete without the tulasi leaf - hence the worship of tulasi.
She also symbolises Goddess Lakshmi, the consort of Lord Vishnu. Those who wish to be righteous and have a happy family life worship the tulasi.
Tulasi is married to the Lord with all pomp and show as in any wedding.
This is because according to another legend, the Lord blessed her to be His consort. Satyabhama once weighed Lord Krishna against all her legendary wealth. The scales did not balance till a single tulasi leaf was placed along with the wealth on the scale by Rukmini with devotion.
Thus the tulasi played the vital role of demonstrating to the world that even a small object offered with devotion means more to the Lord than all the wealth in the world.
The tulasi leaf has great medicinal value and is used to cure various ailments, including the common cold.
Yanmule sarvatirhaani Yannagre sarvadevataa Yanmadhye sarvavedaascha Tulasi taam namaamyaham
I bow down to the tulasi, At whose base are all the holy places, At whose top reside all the deities and In whose middle are all the Vedas.
More About Tulasi As Devi
“Tulasi is auspicious in all respects. Simply by seeing, simply by touching, simply by remembering, simply by praying to, simply by bowing before, simply by hearing about, or simply by sowing the tree, there is always auspiciousness. Anyone who comes in touch with the Tulasi tree in the above mentioned ways lives eternally in the Vaikuntha [spiritual] world." (Bhakti-rasamrta-sindhu / Skanda Purana - 3000BC)
Tulasi Devi
In India, one plant is universally appreciated by yogis, mystics and saints of the many and varied spiritual traditions. The botanical name, Ocimum sanctum, (sanctum meaning holy), is used out of respect for an ancient tradition that has a written history of over 5000 years. There are numerous references to this sacred plant throughout the Vedas, verified as the oldest texts in existence.
The flowers, leaves and wood are an integral part of Indian life and worship. No temple offering is considered complete without Tulasi leaves or flowers, and the wood is carefully carved for wearing and as neck beads and japa mala, meditation beads used for counting mantras and prayers.
Tulasi is understood to be the plant incarnation of Vrindadevi, the archetypal "forest goddess". She beautifies the flora and fauna of the ultimate spiritual forest, Vrindavana. She appears in this world so that her leaves may be used in the worship of Krishna, the God of love. "The Supreme Lord, the embodiment of truth, consciousness and joy is known as Krishna or Govinda. He has no beginning, is the origin of everything, and the cause of all causes." Brahma-samhita 5.1
Purifying to the mind, emotions and body, Tulasi beads can always be seen around the necks of serious yogis and mystics in India. Dispelling the unwanted influences of others, gross and subtle, is one of the many benefits bestowed by this most powerful of plants.
Tulasi plants are prized in Ayurveda, where they are an integral part of that sophisticated healing system. Western chemists also recognize the considerable healing potential of Tulasi, which belongs to the same family as basil, and have isolated eugenol, carvacrol, methyl eugenol and caryophyllene from the leaves alone.
8 names of Tulasidevi
Vrindavani: One who first manifested in Vraja. Vrinda: The goddess of all plants and trees. Visvapujita: Worshiped by the whole universe. Puspasara: The topmost of all flowers.Nandini: Seeing whom gives bliss to the saints. Krishna-jivani: The life of Sri Krishna. Visva-pavani: One who purifies the three worlds. Tulasi: One who has no comparison.
In practically every temple in India, there is a special place reserved for this sacred plant. Mystics, yogis and pilgrims consider it a great privilege even to water her. Her qualities and amazing powers are found throughout the oldest writings on earth, the Sanskrit Vedas of ancient India, where it states that simply touching the wood is purifying at many levels.
Anything which has stood the test of time for over 5000 years, should not be easily dismissed.
"Oh Tulasi, just by touching you, one's body becomes pure. Any person who makes beautiful japamala [meditation beads] or neck beads out of Tulasi wood, and uses them, even if they do not perform any worship of Sri Vishnu, all of their activities become unlimitedly fruitful." Skanda Purana (3000BC)
Latin -- Ocimum sanctum
Sanskrit -- Tulasi
Hindi -- Kala Tulasi
English -- Holy Basil

Why Do We Do Aarati After Pooja

Ganga Aarati Rishikesh

Towards the end of every ritualistic worship (pooja or bhajan) of the Lord or to welcome an honored guest or saint, we perform the aarati. This is always accompanied by the ringing of the bell and sometimes by singing, playing of musical instruments and clapping.
It is one of the sixteen steps (shodasha upachaara) of the pooja ritual. It is referred to as the lighted lamp in the right hand, which we wave in a clockwise circling movement to light the entire form of the Lord.
Each part is revealed individually and also the entire form of the Lord. As the light is waved we either do mental or loud chanting of prayers or simply behold the beautiful form of the Lord, illumined by the lamp. At the end of the aarati we place our hands over the flame and then gently touch our eyes and the top of the head.
We have seen and participated in this ritual from our childhood. Let us find out why we do the aarati?
Having worshipped the Lord of love - performing abhisheka, decorating the image and offering fruits and delicacies, we see the beauty of the Lord in all His glory. Our minds are focused on each limb of the Lord as the lamp lights it up. It is akin to silent open-eyed meditation on His beauty. The singing, clapping, ringing of the bell etc. denote the joy and auspiciousness, which accompanies the vision of the Lord.

Aarati is often performed with camphor. This holds a telling spiritual significance. Camphor when lit, burns itself out completely without leaving a trace of it. It represents our inherent tendencies (vaasanas). When lit by the fire of knowledge which illumines the Lord (Truth), our vaasanas thereafter burn themselves out completely, not leaving a trace of ego which creates in us a sense of individuality that keeps us separate from the Lord.
Also while camphor burns to reveal the glory of Lord, it emits a pleasant perfume even while it sacrifices itself. In our spiritual progress, even as we serve the guru and society, we should willingly sacrifice ourselves and all we have, to spread the "perfume" of love to all. We often wait a long while to see the illumined Lord but when the aarati is actually performed, our eyes close automatically as if to look within. This is to signify that each of us is a temple of the Lord.
Just as the priest reveals the form of the Lord clearly with the aarati flame, so too the guru reveals to us the divinity within each of us with the help of the "flame" of knowledge (or the light of spiritual knowledge). At the end of the aarati, we place our hands over the flame and then touch our eyes and the top of the head. It means - may the light that illuminated the Lord light up my vision; may my vision be divine and my thoughts noble and beautiful.
The philosophical meaning of aarati extends further. The sun, moon, stars, lightning and fire are the natural sources of light. The Lord is the source of this wonderous phenomenon of the universe. It is due to Him alone that all else exist and shine. As we light up the Lord with the flame of the aarati, we turn our attention to the very source of all light, which symbolizes knowledge and life.
Also the sun is the presiding deity of the intellect, the moon, that of the mind, and fire, that of speech. The Lord is the supreme consciousness that illuminates all of them. Without Him, the intellect cannot think, nor can the mind feel nor the tongue speaks. The Lord is beyond the mind, intellect and speech. How can this finite equipment illuminate the Lord? Therefore, as we perform the aarati we chant;
Na tatra suryo bhaati na chandra taarakam Nemaa vidyuto bhaanti kutoyamagnib Tameva bhaantam anubhaati sarvam Tasya bhasa sarvam idam vibhaati
He is there where the sun does not shine, Nor the moon, stars and lightning. then what to talk of this small flame (in my hand), Everything (in the universe) shines only after the Lord, And by His light alone are we all illumined.

Why We Offer Coconut

Why do we offer a coconut?
In India one of the most common offerings in a temple is a coconut. It is also offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc. It is offered in the sacrificial fire whilst performing homa. The coconut is broken and placed before the Lord. It is later distributed as prasaada.
The fibre covering of the dried coconut is removed except for a tuft on the top. The marks on the coconut make it look like the head of a human being. The coconut is broken, symbolising the breaking of the ego. The juice within, representing the inner tendencies (vaasanas) is offered along with the white kernel - the mind, to the Lord.
A mind thus purified by the touch of the Lord is used as prasaada ( a holy gift). In the traditional abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers. Tender coconut water is used in abhisheka rituals since it is believed to bestow spiritual growth on the seeker.
The coconut also symbolises selfless service. Every part of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc. It takes in even salty water from the earth and converts it into sweet nutritive water that is especially beneficial to sick people. It is used in the preparation of many ayurvedic medicines and in other alternative medicinal systems.
The marks on the coconut are even thought to represent the three-eyed Lord Shiva and therefore it is considered to be a means to fulfill our desires.

In the picture you can see coconut kept for nevediya and another one broken as Chaturka which signifies fullfilment of any of your desire and you break the coconut to remove the ego from oneself after achieving something.